Islamic Culture and Religious Studies Book - 3

Lesson 16 : the Shia and the Ahle-sunnah

The Muslim Ummah is divided into two basic communities, the Shia and the Sunni. They differ mainly in the issue of Succession and Caliphate after the demise of the Holy Prophet (s.a.w.w.).

Other differences also arise in the laws of Fiqh - Islamic Jurisprudence. However, both denominations are essentially Muslims, they believe in the same Lord, follow the religion of Islam, share the same prophets, pray facing the same Qibla - Holy Ka'bah - and accept the Holy Qur'an as the last heavenly testament from the Almighty.

They are united as brothers in faith and should ideally work together to gain victory over Kufr and develop an Islamic nation.

Succession after the Holy Prophet (s.a.w.w.)

I. The Sunni point of view

The Ahle-Sunnah are of the opinion that Abu Bakr is the successor after the Holy Prophet (s.a.w.w.). They do not claim that the Prophet (s.a.w.w.) appointed him but rather say that the Prophet (s.a.w.w.) did not choose a successor for himself. Because of this, the Muslim Ummah was faced with the need for a leader to maintain unity and to organize their life after the Prophet (s.a.w.w.).

Thus, when the Holy Prophet (s.a.w.w.) had left this world, a small number of Muslims gathered together for a meeting at Saqifah and chose Abu Bakr as new Caliph of the Muslims and pledged their allegiance to him.

The Ahle-Sunnah believe that at the time of his death, Abu Bakr in turn chose a successor after himself i.e. Umar Ibn Khattab, to be the next ruler of the Muslims. Umar did a similar thing when his death drew near.

He appointed a council of six selected people who were to take the responsibility of selecting a Caliph from amongst them selves. From this council, Uthman bin Affan emerged as Caliph. It was only after the death of Uthman bin Affan, that the Muslims insisted Imam Ali (a.s.) take the reigns of Caliphate and gave their allegiance to him.

The Muslims who believe in this chain of succession later called themselves the Ahle-Sunnah or the Sunni.

II. The Shia point of view

The Shia are of the opinion that the Prophet (s.a.w.w.) did not leave his Ummah without a leader. They believe that the leadership of the Muslims is not something that can be left in the hands of the people.

According to them, the succession of the Holy Prophet (s.a.w.w.) is a very sensitive issue and it has to be dealt with by the Prophet (s.a.w.w.) himself. From ahadith they derive information that the Prophet (s.a.w.w.) from the early days of his divine mission, had chosen Ali Ibn Abi Taalib (a.s.) as his successor and on several occasions introduced him to the people as such, by saying, "After me, Ali Ibn Abi Taalib will be your Imam and your leader."

Such a proclamation first took place when the Holy Prophet (s.a.w.w.) invited his own close relatives to Islam and was last mentioned at the event of Ghadeer. Between these two times, it was mentioned on numerous occasions.

The Shias (and the Sunni) know Imam Ali (a.s.) to have been most like the Holy Prophet (s.a.w.w.) in manners and faith. He was above all other in knowledge, Taqwa (Piety), worship, faith and spiritual perfection. They believe that an Imam, as leader of the Muslim Ummah, must possess all these qualities of perfection.

To them Imamat is a fundamental root of religion and an Imam is the one who implements the Laws of the religion, thus he is supposed to be familiar with all the branches of knowledge.

Because he is supposed to lead the society towards salvation, he must therefore be appointed by the Holy Prophet (s.a.w.w.), through the divine command of Allah (S.W.T.). Only then can he can be accepted as leader of the Muslim Ummah and followed with confidence.

The Shia follow the chain of Imamat introduced by the Prophet (s.a.w.w.) from Imam Ali (a.s.) who accordingly appointed Imam Hassan (a.s.) as his own successor. Imam Hassan (a.s.) introduced his brother Imam Hussayn (a.s.) after him and Imam Hussayn (a.s.) in the same manner introduced his son, Imam Sajjad (a.s.). This continued until the appointment of the twelfth Imam (a.s.) who is the Seal of Imamat and still reigns to this day.

These Muslims who believe in the Imamat are called Shia Ithna Asheri (Followers of the Twelve).

The Muslims Against Kufr

While these differences do exist between the Shia and the Ahle-Sunnah, the matter can be critically looked at. More research is required on this important aspect. In the meantime, both groups must stand firm against the enemies of Islam because it is only with a united front that the Kuffar can be defeated.

The enemies know that the best way to overpower a strong force is to break it into smaller more manageable parts. The concept of 'divide and conquer' has been used time and again successfully.

For this very reason, the Muslims need to be vigilant, and strengthen their solidarity. The concepts of brotherhood, unity and jehad are the same in all Muslim communities and working with these it is possible to maintain a solid union despite the differences that do exist.

If we stop fighting against each other, we will realize what a great power he Muslims are. It is only in times of internal unity that we can expect to concentrate on higher aims and gain the upper hand over our enemies. The late Imam Khomeini (May the Almighty be pleased with his soul) in his will told the Muslim Ummah the following:

"I advise the nations of all Muslim countries to join hands in brotherhood in any country from any creed and race, wherever they may be because the great Islam needs them and honours them as brothers."

It is for Muslims to sincerely pray and put an effort into creating this unity. If we are successful in implementing such a brotherhood through the efforts of our governments and nations, then undoubtedly Muslims will flourish throughout the world.

A Holy Verse Allah (S.W.T.) reminds all Muslims about their duty towards unity saying: "And hold on to the rope of Allah strong and firm and do not create any discord." Sura Ale Imran, Verse 103

SOMETHING TO THINK ABOUT…

  1. The Muslim Ummah can be divided into two groups: Shia and Sunni. Although they differ on the concept of Imamat and some areas of Fiqh, both are Muslims. They both worship One God - Allah (S.W.T.), believe in the Holy Prophet (s.a.w.w.), pray facing the Ka'bah, and accept the Holy Qur'an as the source of heavenly guidance.

  2. The Shias believe that the Prophet (s.a.w.w.) left his Ummah with a guide and spiritual leader. On many occasions he introduced Imam Ali (a.s.) as the leader after him, therefore appointing him as the religious authority and protector of Islam after himself. Hence, Imam Ali (a.s.) was the rightly guided Imam for Muslims.

  3. On the other hand, the Ahle-Sunnah are of a different opinion i.e. that the Holy Prophet (s.a.w.w.) did not appoint anyone to succeed him after his demise and this matter was left in the hands of the Ummah.

  4. Both the Shia and Ahle-Sunnah must be aware of their common enemy - the Kuffar. They should be prepared to overcome their differences and stand united against the enemy. By doing so, the Muslims will progress and become a strong, formidable force.

Think And Answer

  1. How did Imam Ali (a.s.) become Caliph?
  2. Explain the Shia opinion regarding the issue of Prophet (s.a.w.w.)'s succession?
  3. Mention two important events in which the Holy Prophet (s.a.w.w.) addressed the important concept of Imamat?
  4. How should the Ahle-Sunnah and Shia behave against the enemies of Islam and Qur'an?
  5. What did Imam Khomeini write in his will concerning the importance of Muslims solidarity against the Kuffar?

Introduction To Chapter Seven

In The Name Of Allah (S.W.T.), the Beneficent, the Merciful

LAWS (AHKAM)

As with our past studies, this final chapter is dedicated to studying the finer rules regarding the Ahkam that we must follow as Muslims.

In the previous books, we studied Wudhu, Tayyamum, Fasting, Prayers, Friday Prayers and Hajj amongst others. In this book, we will move ahead with some more laws concerning Taharat, Ghusl, Tayyamum and apparel for prayers. It is advisable for you to have the book on Masael in order to be able to better study the laws of Islam.

Lesson 17 : Taharrat (Cleanliness)

Allah (S.W.T.) says in the Holy Qur'an:

"We have sent down from the heavens pure water from the clouds, (rain water)…" In Book Two, we studied the laws concerning Taharrat with running water. Let us also discuss the rules regarding other kinds of water before we move on to the other Mutahhirat.

Rain Water

Like running water, if rain falls on something that is najis, then that thing becomes taahir (clean). It is not necessary to let water run off from things like carpets, clothes and others materials.

Note: The rainwater in question should not be a drizzle but pouring rain so as to provide a similar flow to that of running water.

Situation No. 1

What if rainwater falls on najasat like blood and then runs onto other places or comes in contact with other things?

Answer

If the najasat has not changed the smell, colour or taste of the rainwater, then it will be considered taahir and so will all things that come into contact with it. Situation No. 2

Can a najis thing be made taahir with rainwater that has collected in a container?

Answer

If rainwater collects in a container somewhere, as long as the rain is coming down it is considered as taahir. It is taken to be like running water even if it is less than Kur. A najis object can be washed with that water and it will become clean unless the water changes to the adopt either the colour, taste or smell of the najasat itself, in which case it will not be considered taahir.

Well Water

Water which springs out of the ground is like running water. When a najis thing falls into a well, the water in it will remain taahir, even if it less than Kur. As usual, this condition applies only if that najasat does not change the colour, taste or smell of the water.

Situation No.3

What if the najasat changes the colour, taste or smell of the well water. How can we make it taahir again?

Answer

In such a case, the water will only become taahir again when enough new water gushed out from below the ground to wash away the change and restore the original properties of the water.

Having discussed the basic kind of water and the rules regarding them, let us now continue with the other Mutahhirat

2. EARTH

By walking on earth, the soles of ones feet or shoes that have become najis can be purified. The following three conditions must be met however before the najasat can be considered to have been removed.

  1. The earth itself should be clean and taahir.
  2. The earth should be dry.
  3. If the sole of the foot or shoes has the najasat itself or clay mixed with najasat it should be removed through walking on the earth, in that case the feet and the shoes will become taahir.

3. SUNSHINE

Direct sunshine can purify the earth, buildings, doors, windows, all fixed/immobile objects in a building or whatever is considered as part of that structure. The conditions for purification by sunshine are as follows:

  1. The najis object or structure should be wet and should dry by means of direct sunshine.

  2. If the najasat itself is there it should be removed before the sunshine makes it dry on that place.

  3. The direct rays of the sun should fall on the najis area. If it is covered by a curtain or some other thing and dries indirectly i.e. from the warmth of the sun, then it will not be considered taahir.

  4. Sunshine alone should cause the area to dry. If the drying occurs with the help of other influences like wind or heaters then it is not considered as part of Mutahhirat.

  5. The sun-rays should dry the entire area at one go and not over a period of days.

Situation No.1

Do trees and plants become taahir through direct rays of sun?

Answer

When the blood or the water dries then the body of the animal becomes taahir. Also it will overthrow the najasat itself. In certain cases when the najasat itself is removed that thing becomes clean and taahir and there will be no need for the usage of water. For example if the body of animal became najis by having blood or najasat, when the blood or the water dries, then the body of the animal becomes clean.

Also if the inside parts of the human being like mouth or nose become najis, when the najasat itself is removed, there is no need for water to clean inside the mouth or nose but if there is artificial tools in the mouth and incase it becomes najis it should be cleaned by the water.

SOMETHINGS TO REMEMBER …

  1. Making the pages or writing of the Holy Qur'an najis is Haram. Incase such a thing does happen the pages should be immediately cleaned with water.

  2. Eating and drinking a najis thing is also Haram. Giving it to children is likewise forbidden.

  3. If you see someone eating something najis or saying his prayers with najis clothes, it is not wajib upon you to tell him.

A Holy Verse "Surely Allah (S.W.T.) loves those who turn much (to Him) and He loves those who purify themselves." Sura Baqarah, Verse 222

Think And Answer

  1. When rain falls on something that has become najis (but is not najasat in itself), what happens? Does the thing become taahir (clean) or not?

  2. What kind of rain is required to make a najis thing taahir?

  3. When water from rain collects in a container what is/are the hukm regarding this kind of water?

  4. Earth is one of the Mutahhirat (Cleansing agents). What are the conditions of cleaning/purifying the earth?

  5. Sunlight is also one of the Mutaahirat. Explain what kind of objects it can purify and the conditions that must be met for such a cleansing.